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Among Gen Xers and millennials, “deconstructing” one’s faith has been a popular response to spiritual doubts and church dissatisfactions.
When we see this trend reach a close friend or family member, deconstruction often looks more like devastation. The results can resemble smoldering rubble after a building demolition, leaving behind a pile of fading childhood church memories and a sense of confusion and isolation.
Most Gen X and millennial spirituality has not been capable of withstanding the wrecking balls aimed in its direction. As Christian Smith argues convincingly in Why Religion Went Obsolete, religion has come to seem outdated in the US. Among younger generations especially, it functions like a CD player in a world of Spotify or a typewriter in a world of laptops.
But there could be an upside to obsolescence. Unlike their Gen X and millennial parents, who were often scarred by the church, today’s young people are more of a blank slate. As Josh Packard, cofounder of the organization Future of Faith, once told me in conversation, “Today’s young people don’t hate the church; they nothing the church.” Perhaps young people are so post-Christian that they’re almost pre-Christian. Or maybe even pre-revival.
In his book, Smith analyzes declining faith among teenagers, emerging adults, and young adults of the 1990s and 2000s. During those decades, a multitude of philosophical, cultural, sociological, and relational pressures pushed religion toward the periphery of their worldview, relationships, and everyday practices.
But that may (emphasis on may) be changing. At least a little. In a 2024 nationwide survey of 1,112 13-year-olds conducted by Springtide Research Institute, 74 percent identified as at least slightly religious, and 82 percent described themselves as at least slightly spiritual.
Even more encouragingly, this generation thinks highly of Jesus. After studying 25,000 teenagers globally, The Barna Group concluded, “It’s rare that teens think poorly of Jesus. Most teenagers around the world have a positive perception of him.” According to this research, young people appreciate Jesus for offering hope, caring about people, inspiring trust, showing generosity, and making a real difference in the world.
That openness to Jesus is translating into fresh movements in faith communities. Many parachurch campus ministries are expanding, including InterVarsity Christian Fellowship, which is experiencing its highest year-over-year growth since 1980. As InterVarsity president Tom Lin once told me in conversation, “Since many of today’s unchurched students are unscathed by church hurt, coupled with their humility and curiosity about faith, we see a generation uniquely open to spiritual transformation.”
Considering the past four decades of religious decline, Smith contends that we can’t reverse these trends through “theological idealism,” defined as promoting correct doctrine, or “program idealism,” meaning a shiny new program. He’s right, but he’s missed a way we can move forward: relational discipleship.
Young people’s deep need for relational discipleship is being confirmed through ethnically and ecumenically diverse efforts like the TENx10 collaboration, which seeks to help faith matter for 10 million teenagers in the next 10 years. Supported by evangelical, mainline, Catholic, and Orthodox youth leaders, this movement promotes a discipleship framework fueled by adult mentoring, spiritual formation practices, service, and partnership with families.
Evangelicals often speak more of having a “personal relationship with Jesus” than of cultivating relationships with fellow believers. As a product of 20th-century evangelicalism, I’ve used this language often. After seeing Smith’s account of how it contributed to religion’s obsolescence, I might never use it again.
In Smith’s interviews, those who reported leaving childhood faith as a teenager or adult gave two main reasons: because “religion is not about institutions but a personal matter,” and because “religion is a personal journey.” Such responses show how inviting people into purely personal relationships with Jesus can backfire. However well-intended, it can create a rationale for regarding church as optional or deciding for yourself who you think “God” is.
Of course, the idea of a personal relationship with Jesus isn’t so much wrong as incomplete. We should want to offer young people both a personal and a communal relationship. Unfortunately, one recent test shows faith leaders failing in this regard. According to a nationwide sample of 13-to-25-year-olds, only 10 percent had a religious leader (from any faith) reach out to them during the first year of the pandemic. For young people identifying as Christians, the figure was barely higher.
But in the same study, 70 percent of teenagers and young adults reported valuing relationships more than they had prior to the pandemic. This finding parallels one of Smith’s observations: “Many post-Boomers have friends and family ties. But many also long for something more: to belong to real communities.”
Our invitations into intentional, formational community will be more appealing if we practice listening instead of lecturing. In a recently released study of 1,138 teenagers by Future of Faith, 75 percent indicated that being listened to helps them process spiritual challenges like doubt, disillusionment, and grief; and 71 percent reported that it deepens their own faith. Perhaps most importantly, the study concluded that experiencing a listening ear without judgment is two times likelier to produce spiritual growth than hearing sermons.
In our new book, Future-Focused Church, Jake Mulder, Raymond Chang, and I affirm that “leadership begins with listening.” As we’ve seen in over 1,000 churches with whom we’ve journeyed, caring adults who empathetically relate to young people offer a lifeline as they navigate economic uncertainty, political instability, unprecedented mental health challenges, and other forms of adversity.
Fortunately, many young Americans still are open to and seek out transcendence. Reports from youth ministry observers regularly highlight how this generation is compelled by faith experiences. Teenagers and twentysomethings don’t just experiment with spiritual practices of prayer, Scripture reading, sabbath, baptism, and Communion—they invite their peers to join them. They share their experiences on social media. They stay open and curious.
Will we model that same posture toward young people? Will we provide spaces where they can find fresh faith—and will we let them lead us into fresh ways of being the church? If religion is nearly obsolete, that might signal a new world of opportunity for anyone willing to reimagine faith for—and with—a new generation.
Kara Powell is executive director of the Fuller Youth Institute and chief of leadership formation at Fuller Theological Seminary. Her books include 3 Big Questions That Change Every Teenager: Making the Most of Your Conversations and Connections.
This article appeared in the May/June 2025 issue of Christianity Today as "Opportunity from Obsolescence".
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